Sonia Sikka is Professor of Philosophy at the University of Ottawa, Canada. We invited her to answer the question “What is Philosophy of Religion?” as part of our “Philosophers of Religion on Philosophy of Religion” series.
Martin Heidegger once wrote that the idea of a “Christian philosophy” is like that of a square circle, because philosophy is essential questioning and faith cannot participate in such questioning. Philosophy asks, “Why is there something rather than nothing,” whereas for faith the question is answered before even being posed: all that is, is created by God, the supreme being. While many theologians would likely want to make more room for reason within their method of inquiry than such a position allows, Heidegger is typical among Western philosophers in drawing a sharp distinction between the realms of faith and philosophy. Faith means acceptance of some doctrines as given, whether these are revealed in a text or communicated by a religious authority, and commitment to living in accordance with these doctrines. Philosophy, by contrast, is supposed to take nothing as given. Although it may address itself sometimes to a topic that is also an object of faith, it relates to that topic in a different way.
In wider contemporary discourse, moreover, “religion” is often taken to be synonymous with faith. After all, the world’s various religions are commonly referred to as “faiths.” On this understanding, “philosophy of religion” becomes rational investigation of views that religions accept on faith. I have never found this approach to be quite satisfactory. I would question the assumption that “faith” necessarily defines religion, and that the content of religion is given through such faith, with philosophy’s task then being to investigate the truth of that content in a fashion that is “external” to religion. In addition, I am troubled by the conception of “religions” as fixed bundles of creed, so that “religious” people must belong to one or another of these.